Faraz Rabbani – The Rawha #055 Ten Prophetic Counsels to be in the Circle of Mercy The Five Pillars Islam is Built Upon
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The importance of strong personal beliefs and values to avoid becoming a Muslim is emphasized, along with acknowledging Islam's obligations and consequences such as migrating from religion and causing harm to parents. The speaker emphasizes fulfilling obligations and remaining firm in one's position, as well as preserving one's own life and spending according to financial standing. The importance of preserving one's own lives and spending according to their financial standing is also discussed. A daily guide is provided for listeners to help reward them with monthly donations.
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You're listening to the daily
guidance for seekers with Sheikh Rasra Behni, who
will be covering Imam Yusuf al Nabhani's beautiful
collection of 40 sets of 40 hadith of
the prophet, peace and blessings be upon him,
as well as imam's Arnooji's guidance for seekers
of knowledge regarding the ways of seeking knowledge.
In our sessions on
40 hadiths on the virtues
of Islam and Iman,
the great virtues
of the comprehensive gifts of faith
and guidance, we have reached
hadith number 19
of this collection by the great Sheikh Yusuf
and Nabihaani
Hadith number 19 is related by
and
you will notice of course that the Sahaba
had
particular matters that particular companions asked
more about.
Right? The Sahaba had concern
for guidance.
One of the great blessings of Allah Subhanahu
Wa Ta'ala
is that Allah placed different kinds of companions
around the prophet and made so many great
companions.
And you notice
the the the types of questions that particular
companions
asked
more about. And amongst them, as is noticeable
in this collection, for example, are the number
of questions asked
by Sayidna Mu'az
related
to Iman.
Right? The number of questions asked by Sayidna
Mu'az Ibn Jabal related to Iman.
So here,
it's related by Ma'az.
That he said
That Allah's messenger
counseled me
with 10
words.
And like the English language, word, kalima,
can refer to a
phrase
as well.
I like
or or to a statement.
Right? Literally the word of faith, but it's
a statement
with
10 words, meaning 10 statements.
Says do not associate
any partners with Allah
whatsoever
even if you would be killed and burnt.
That's the first.
Right? That these are immutable principles. Whatever you
do,
do not.
We know that in a situation of life
and death,
one could utter
a statement of disbelief.
But as the Quran says,
with one's heart being completely sure of faith.
And this is not taqiyyah.
Right? This is not,
dissimulation.
Right? Because
being true is an absolute duty,
but rather
this is
only in a situation of life and death,
right, where if one were to state that
one believes, one would be killed,
or one would fear for the loss of
one's life.
But even there, this is only in the
this is only in the the state where
someone comes to kill you. Right? You cannot
live in that state. Why?
Because if you're in a circumstance where you
have to pretend not to be a Muslim,
right,
then Hijra becomes obligatory,
then migration becomes obligatory. If someone comes up
to you with a pointing a gun and
said, do you believe in the divinity of
Christ?
And there, one says it, but one could
say it in order not to be killed.
Though if one did not say it
and was killed, one would die a martyr,
which and that's the. That's a higher resolve.
But one intends
in that situation, you believe in the divinity
of Christ, meaning that it is divinity that
created Christ.
Right? But but you cannot
adopt that as a lifestyle choice. I'm just
pretending to be
an evangelical Christian, but I'm actually Muslim.
Right? You cannot do that in any situation
where you cannot uphold iman
and Islam
and and the obligatory acts of Islam, then
migration
becomes obligatory.
Was not was Allah's earth not vast?
Right? So that what you would migrate in
it
and that's one of the
situations where it is obligatory to to migrate
when one cannot uphold
the
integrals of one's belief or one's obligatory practice.
So I just because some people accuse that,
you know, that Muslims can lie about their
religion, and that's simply not true.
Right?
And it's a corollary, like, if someone were
asked you know, if someone's
captured and, you know,
they are they have,
like,
French ancestry 5 generations ago, and they said,
are you Canadian?
Someone said no.
Meaning that I'm not of the original inhabitants
of Canada, but rather I'm originally so what
I am, French.
But they're not the hate the French more
or something.
So that's the first.
The second,
And do not
be
bad to your parents
even if
they order you
to leave
your
family
and your wealth.
To abandon your family,
meaning and
also refers specifically to one's
spouse, to one's wife,
and your wealth.
This does not mean that you
that ruquq is to be bad to them.
Right? Ruquq is
the opposite of
bir.
Bir is to be good to one's parents.
The prophet said.
Bir is to have good character
and
and
is to complete something.
Right? Which is why when you make an
oath,
if you complete it, it's called
Barra Bi Amini.
1 fulfilled
one's oath. So
so Bir
is to fulfill
what is entailed by good conduct with one's
parents.
Right? To
to carry it out completely.
Or Uk
is
to refuse
to or to fail to or to fall
short in
fulfilling the rights of your parents.
Right? So it's to be bad to them.
So even if they command
the unreasonable,
right, that you leave your family and you're
only with them because you wanted to be
with them.
Most people don't have children because they didn't
want to have children.
They they had children because they chose to.
Right?
So, presumably, you
despite moaning and groaning once and a while
about them, you do like them.
Right?
So presumably, Annie.
But
so they command the unreasonable.
Leave your family,
leave your husband, leave your wife, leave your,
or your wealth.
You only earned it because you wanted it.
So you ask someone, brother Ehan, why do
you have 5,000,000 in your bank account? I
said, I really don't know what it's doing
there.
Such a headache. You only accumulated because you
you wanted it. Right?
And most people want it a lot.
You love money with great love.
So that's the case.
Then if they command you, the duty is
not to have. Don't be bad to them
even when you refuse. No. I won't leave
my wife. But you don't do it by
fighting them.
That even in the unreasonable case,
one still must uphold good dealings with the
parents.
And similar to that is in a situation
where you must command the good and forbid
the wrong with with parents,
even then you cannot do it
in a manner that would be considered
to be bad
to to one's parents,
right, which is to have
with them, to have bad character
and bad conduct
with them.
So that's the second principle.
The
third,
Right?
And do not in any way,
the command in the Arabic conveys
emphasis.
Right? Because it's affirming.
Right?
A command
entails
a duty.
Right?
So it is just putting something as a
command
is emphatic.
Right? If I say say someone
if I could say, it'd be a good
idea to serve water.
Right?
Well, you say, serve water now.
Right? It has emphasis,
but it has the noon of emphasis
of. Right? And you could say
Don't leave the obligatory prayer,
But it'll be general.
But
do not leave any obligatory prayer.
In the indefinite
because it particularizes
it.
Do not leave any
obligatory
prayer. The
is the obligatory prayer
deliberately.
Right? Like deliberately meaning in any situation where
you have
choice.
Why?
Says because whoever
leaves
an obligatory prayer deliberately,
then
Allah's
is free of responsibility
with respect to them.
Then Allah does not owe them anything.
Then Allah does not owe them anything.
I'm meaning that you that that in.
The covenant between us and them is the
prayer as the prophet said.
Right? And why? Because that's a covenant bit
between
Allah and his servants
is the prayer. If you if you if
you if you are my servants, then pray.
So that's in a very dangerous
place to be. Which is why, of course,
very often
you
see people who are in big difficult trials
and tribulations. One of the first things that
you have to tell them to do is
start, yeah, start doing your 5 prayers
carefully.
Like, start doing your 5 prayers.
If you want to be in the protection
of Allah, the the
in the circle of mercy,
perform your 5 prayers.
Right?
With as much sincerity as you can. And
another, which we'll see, and do not engage
in wrongdoing.
Leave aside wrongdoing.
The third is leave aside
deliberate sin.
Right? These, you know, these qualities, if you
want to, these are 10 councils related to
being in the
to be in the circle of divine mercy.
Right?
So this is a very, very serious
matter
about every single prayer.
And if one does
even
forgetfully miss a single prayer,
then one should repent
fully from it. And one of the sunnah
related to that, of course, is to perform
salat of course, you make up the prayer
immediately, but also
pray salat at Tawba.
Immediately,
make a fresh and
pray 2 rakas
seeking Allah's forgiveness and repenting to him. Right?
Committing never to return to that.
Right?
So what number was that?
3. The 4th,
and do not
drink any wine. And again not Al Khamr
but Khamran meaning any wine
in the indefinite. Do not drink
any wine
whatsoever.
Because it is
the basis of
every
corruption.
The basis of every corruption, every *,
every lewdness.
The Fahesha
is the most despicable of matters. Right? It's
open sin, open corruptness,
open
open displeasure of Allah.
And they say,
don't drink wine itself,
but hamran, any wine would also entail, of
course,
if the wine if there's any wine in
anything else.
Because many cultures would also cook, for example,
with wine. Right? So tell me this this
only a little bit. Alhamr is only when
it is drunk deliberately.
Right?
But you
avoiding wine also entails avoiding
where you know, so some, you know,
French dishes, for example, you know, they pour
wine over the dish
and they flambe it, for example, they'll burn
it. Oh, it burns off. Well, firstly, it
doesn't all burn off.
Right?
And that's also falls under this and many
other such prohibitions.
So that was number 4.
Number 5,
and beware
of sin.
This
is
a
little jinns. Beware of
sin.
Because it is
by
disobedience
that divine
wrath
dwell descends.
Is to come upon a place.
Right? And, of course, it
Allah told us he overlooks much.
Right? But there are grades.
Right? And especially when that becomes
habit
and,
you know,
and
state, then that is being outside
the circle of mercy and the circle of
wrath.
Right?
Says, and beware
of ever fleeing
from
the battlefront
even if people
are
dying.
Even if people are dying.
Why?
Because there,
the greater good is only preserved
by your presence
there.
K?
And sometimes, the greater harm
is warded off by the lesser harm,
and you die a martyr.
And this is one of the enormities,
right, fleeing from
the
battle line. Right?
If one that's where
one finds oneself,
Right? That that's
there, the preservation
of
of
because one only engages in,
you know, the only
sit situation where where war would be permitted
when it's a just war. So whether the
war the cause of the just war
is the preservation of religion or the preservation
of life
or the warding off of harm.
Right?
For you to flee from that is endangering
the greater good, and none of you believe
until wish for others of the good that
they wish for themselves.
And similar to that, of course, are situations
where Allah puts 1 in a place where
one is fulfilling a critical communal obligation,
and one steps away,
due to
one's
temperamental
dislike or personal disadvantage
from it.
Right? And that and what,
you know, and the the there's clear texts
because and one of the situations of that
is seeking knowledge
that
if Allah puts one in a situation where
one
is on the front lines of seeking knowledge,
one has dedicated
oneself to it, but then
says, well, I have a career opportunity right
now, doesn't make sense not to pursue it.
It's a lot of stress.
It's it's a lot of work. I'm not
the right person for the these kind of
misgivings.
It's first one is being a fool,
because the fool acts on the the basis
of
their whim. I feel like it. I don't
feel like it. The the intelligent person,
that's
the moral responsibility on the basis of intelligence,
not inclination,
is
acts on the basis of principle.
Right? And there, if one is in that
situation, then one has to realize
that this is that there's a lot
dependent
upon that even if there is there is
apparent disadvantage
in it.
And the question, of course, also arises that
what if one situation where that is facilitated
for all, but one does not take it
on.
Right? So the alluvah say, the is
where
one is in the front line, but if
there's a gap in the front line
and one stands back,
then that so one did not actually flee
from the battlefront, but it's the same
because one didn't step up where stepping up
was
required of 1.
And there's many
texts,
related to that. Right? So beware of fleeing
from the front lines. And similarly, where Allah
places you in a situation of
responsibility.
Right? Where Allah places you in a situation
of responsibility,
you cannot just leave it because of disadvantage
or or even just disinclination.
Like, one of my friends, may Allah
preserve his deen.
He studied overseas and always a bit of
a questionable character.
He, gave this amazing chutba, got people crying,
and really stirred their emotions.
Afterwards, a brother came up and said
said, Sheikh, I want to repent to Allah
etcetera, and I wanna change my life. I've
I've been doing a lot of wrong. I
don't even pray. What do I my friend
said, you know what?
I'm kinda hungry right now. Could we talk
about this later? Could you talk to someone
else about it?
Right? And you can't do that because,
you know, in that situation,
you know, if you're the only person that
can go to there, you can't just say,
well,
my stake is waiting for me. Right? Like,
you you can't,
step back from that
and other such situations.
Right? And if
and and if people
are afflicted by death and you're amongst them,
then remain firm.
This has been there's
if people are affected by death.
Right?
One of the possibilities in this is what
if a plague
befalls a land?
And there's different types of hadiths related. So
that's beyond the capacity here.
But if fathbud
remain firm. The most important thing is remain
firm inwardly
that don't be shaken.
Right?
Have
certitude,
reliance, and trust.
That's one meaning.
The other, what has to do with the
plague, is that how does how does a
contagious
plague spread?
It's by people leaving it
to and you by they leave it. They
get they were affected, so it spreads to
other lands. So
there's a whole fiqh related to contagious diseases.
The prophet taught it and actually
it's very interesting because during the time of
the prophet there were no
there were no contagious diseases.
Right? Like like plagues
and mass afflictions like this, even though Medina
had been known for that.
But then the strange thing, the saber actually
amazed the prophet talked a lot about it,
and they were amazed because it
it wasn't happening
and and Allah's father had protected Mecca from
it. Mecca was not known for plagues.
From the
mercy of Allah. But the Sahaba, when they
went to the lands of Sham,
They all their
armies were wiped out because of the
because of their several plagues that befell them.
The great companions
of who died
in in the Jordan Valley.
A lot of them some of them died
in the battles like Mu'ta and others. Many
died in the several plagues that befell the
Muslims,
And they knew what to do, but the
prophet had mentioned it already.
And the amazing thing and this is this
is from the
you know, this is from the proofs of
prophethood. That the prophet addressed them directly.
Amongst them saying the Mu'ad ibn Jabal himself,
who's the add addressed by this hadith,
he died in the Pa'un.
He died
in the Jordan Valley, him and his son.
They're buried next to each other. And many
other great companions who died there died
because,
people are afflicted by
death,
meaning by a plague,
like the you know, like,
fatbut.
Right? So there, part of it so that
if there's a fear of a plague, one
can leave the there's an inward response, which
is tzabeth.
So don't
you don't be shaken by it.
But if if it hasn't befallen yet, then
the criteria of preservation of your own life
is given precedence. So you you you
you can leave, and that'd be from taking
of the means.
But where it has now befallen
a place
such that there is genuine there's reasonable fear
that if you leave,
you could
it could spread to other lands,
then
your leaving would be sinful.
And the regulation of that
also relates to this is from the rights
of
the and responsibilities of a ruler. If a
plague happens somewhere, so one of the duties
of the ruler say, no one may leave
the city.
Why? To preserve
the the health and well-being elsewhere or or
they could, you know, by seeking expert attention,
they could specify it.
No one who has, you know,
engaged in such and such activity may may
leave, lest that be that spread elsewhere. So
it could be,
and that which is why interestingly in the
middle ages, for example,
the
despite the series of plagues that ravaged Europe,
nothing like that happened in in in Muslim
lands.
Right? There was much
lesser
spread of
of contagion.
And then it and the prophet
continued.
Says, and
spend upon
those who are dependent upon you
from your capacity.
Right? From your capacity. And this is the
basis of how you spend on your and
this is from your good capacity.
K. The is from your your
good capacity, meaning
the the nafakah,
the expected
spending on on family is to in accordance
with capacity
or positive capacity.
In the sense that, you know, if you
want when you make a budget, you
could
define it negatively. Well, I can only do
this because I also want to save for
this, and I want to save for this,
I want to save for this, and say
save for this. We don't have any money
whatsoever.
We're just gonna have, like but rather,
one spends
in a good way.
Right?
As Allah
tells us in the Quran. And that's the
sense of in accordance with your capacity
in a good way.
And part of the consideration in that is
one takes into account
what your
financial standing is and what's reasonable given your
financial stand customarily reasonable,
given your financial standing,
and the social background
and upbringing of your wife.
Right? Because people are prisoners of their,
They say a person is a prisoner
of their habits.
So what they are habituated to, you can't,
you know and within within the bounds of
what's reasonable, one cannot negate that. And then
the prophet said,
Right?
So
and do not lift from them your
staff
out of Adam.
Right? And this
and there's other hadith that I mentioned and
keep
your,
your
your stick
on your
wall.
What what it means is that instill a
sense of discipline in your
family.
Several of these. 1, the prophet
said not he never hit a child
nor a spouse nor a servant nor even
an animal.
That's number 1.
Number 2,
hitting with a stick
is not permitted
according to most of Islamic scholarship.
Even if were one were to hit
a child, for example, one can only hit
with a hand not with a stick. Right?
Even if
though there's discussion
on that. Right? So this is
don't don't lift it. Lift it, understood literally,
will mean that always hit them
to instill Adam in them.
Right? Which would be absurd
because if you understand it literally, then we
never lift from them
the the stick. We always hit them.
Right? Out of Adam.
So it's clearly not general. So it
and and it's
so the most of the I said
mean that
give a sense
instill a sense of discipline. Why?
Yeah.
To instill adab in them. That
that that adab in the instilling of adab
requires
firmness
and discipline.
Right?
And instilling that requires having a sense of
repercussion.
And instill in them
fear for Allah.
And then we'll be able to get to
the
next
level of the next level of the next
level of the next level of the next
level of the next level of the next
level of the next level of the next
level of the next level of the
So the messenger of Allah
said
Islam was built upon 5.
The testification
that there is no god
but Allah
and
that Muhammad is
the messenger of Allah
and establishing prayer.
Is Zakah and giving Zakat.
And
the Hajj was Ramadan
and fasting Ramadan. This is related by Bukhary,
and we're familiar
with with this Hadith.
So
we'll we'll continue tomorrow
with Hadith number 21.
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